Sentences with phrase «of ecclesial authority»

They seem to be trying too hard to balance ecclesial magisterium and subjective authority in order to avoid the («pre-Vatican II» again) ultramontanist «attempt to conjure certitude out of doubt by the assertion of an ecclesial authority» (pp. 43 and 38).

Since he is a Methodist and not a Roman Catholic or Orthodox Christian, he recognizes that this leaves him with some problems of ecclesial authority.

This failure, he suggests, then paved the way for a modern, hierarchical reconfiguration of ecclesial authority, in which Church authorities took a more decisive role in the determination of doctrine.

Not exact matches

As Levy has shown, reformers and their opponents both acknowledged the authority of Scripture within a traditional, ecclesial framework.

And there is, in fact, very little evidence that champions of ecclesial pluralism have bent over backwards to insure that their opponents are given a fair hearing on occasions of public debate, nor are they conspicuously tolerant or open - minded when they happen themselves to be in positions of extra-ecclesial authority — as journal editors, perhaps, or as deans of theology faculties.

I also see areas where the Reformers seem to have needed to challenge ecclesial authority to refute clerical abuses — sale of indulgences and offices — without considering the logical consequences of their justifications.

It is not sufficient, however, to point out that there are innumerable ministries in the several Christian communities that insist on the objectivity of truth, the authority of Scripture and Spirit - guided interpretation, the ecclesial means of grace, and the reality of moral good and evil.

It is not sufficient, however, to point out that there are innumerable ministries in the several Christian communities that insist on the objectivity of truth, the authority of Scripture and its Spirit - guided interpretation, the ecclesial means of grace, and the reality of moral good and evil.

We have both an ecclesial and a political crisis of authority because, for various reasons, our society no longer has widely shared beliefs and forms of life to which common reference can be made.

The ecclesial reality of the Church is intricately interwoven with its life as a moral community — it has to constantly test its authority to be the moral voice in the world against its ability to respond with courage and conviction to the voices of the excluded, the voices from the margins.

With respect to church bodies, my premise is that, given our present ecclesial and social circumstances, the issue of authority will serve more to unify the churches than to divide them.

Authority has these characteristics in all realms of its operation — familial, ecclesial, or overtly «political.»

Within that tradition, both in its political and ecclesial expression, authority is a way of ordering power within a community in such a way that, at one and the same time, it supports and augments common beliefs and ways of life and is regularly and harmoniously conjoined with a structure of offices that gives order to the exercise of authority and power within the particular society in question.

Protestants are less apt to agree, however, that authority itself serves the positive function of promoting the plenitude of gifts and blessings ecclesial and political life are supposed to encompass.

In the authentically Catholic vision of the Second Vatican Council, the source of authority for the transmission of Revelation is Jesus Christ Himself, the Word of God made flesh for us, handed down to us in Scripture and ecclesial Tradition.

Can the bishop of Hippo, the establisher of orthodox dogma and ecclesial authority, really be linked with Machiavelli, Newton, Descartes, Gibbon, Locke, Hume, Voltaire, Kant, Marx and Darwin, to name a few shapers of the modern spirit?

Its reliance on legislative and judicial procedures to decide a complex theological, moral, and ecclesial matter has only heightened even more the disagreement while minimizing the possibility of serious, sustained engagement on basic issues such as theological anthropology, justification and sanctification, the nature of sin, repentance and forgiveness, Scriptural authority, and the nature and purpose of ordained ministry.

The natural law is a body of unchanging moral principles known not from revelation (though parallel to it) but by reason, principles regarded as a basis for all human conduct: to speak in this way of «the humanisation of sexuality» is simply the understanding of the natural law in particular human circumstances: there is no movement away from natural law - say, to revelation or ecclesial authority; we are stillwithin its ambit.

The Reformed catholic project attempts to lessen the ambiguity of the Reformed tradition by emphasizing the ecclesial context of theology, and the importance of «subordinate authorities» — such as pastoral ministry, councils, creeds, and interpretative traditions — that mediate the Bible's authority.

It is very hard to see, however, how an ecclesial tradition could provide «authoritative parameters» for Scripture exposition, if the Church's interpretative authority has no other basis than the actual correctness of its interpretative decisions.

This highly ambiguous notion has done a great deal of harm, and has all too often been used to pour scorn on anything that can be labelled simplistic, overly dependent on authority, or — that other great bogey of today's Church — «fundamentalist,» which is usually a code word for anyone who believes the Gospel might actually be worth believing and acting on, especially if they belong to one of the new ecclesial movements.

Any teaching that reflects a high level of representation in the ecclesial community possesses authority.

But ecclesial authority is grounded in love, the love of God in Christ.